Although Hildegard of Bingen described herself multiple times in her writings as indocta (unlearned), medieval accounts and modern scholarship reveal discrepancies and conflicting information regarding this claim. What, then, was the extent of her education? Instead of answering this question directly by interrogating the intent, meaning, or reliability of her statements and those of her contemporaries, a broader picture of educational standards, resources, and contexts for the intellectual formation of women religious in medieval Germany is investigated. Invoking the full breadth of meaning of ‘women religious’ to include nuns, canonesses, consecrated widows, beguines, and anchorites unveils a wide-ranging scope of educational activity. Contemporary sources, including monastic and canonical rules, hagiographic literature of female vitae, and concrete evidence of libraries and scribal activity in female communities elucidate details of materials, learning conditions, pedagogy, and intellectual engagement and creativity. This chapter thus contextualizes the medieval German environment of female literacy and learning with which Hildegard would have been familiar.

This chapter, translated from German by Florian Hild, examines the principal sources for Hildegard’s biography and discusses conflicting evidence and gaps in information that pose difficulties for the modern researcher. The author presents Hildegard’s life chronologically, including her family history, birth, and early years enclosed at Disibodenberg with Jutta of Sponheim; her visions, writings, and other early activities; her founding of the convent at Rupertsberg; her travels, preaching, healing, and miracles; and her final years and death. Additionally, the reception of her written works both toward the end of her life and after her death are considered, including the approval of her three books of visions – Scivias, Liber divinorum operum, and Liber vitae meritorum – by thirteenth-century academic theologians of Paris. Finally, this chapter describes the rise of her status as ‘popular saint’ juxtaposed with the challenges/setbacks in early canonization attempts, culminating with her elevation to sainthood and Doctor of the Church by Pope Benedict XVI in 2012.